Community Initiatives Quotes

...love...it ought to be at the center of all and everything we do in our own family, in our church callings, and our livelihood. Love is the healing balm that repairs rifts in personal and family relationships. It is the bond that unites families, communities and nations. love is the power that initiates friendship, tolerance, civility, and respect. It is the source that overcomes divisiveness and hate. Love is the fire that warms our lives with unparalleled joy and divine hope. Love should be our walk and our talk.

Once you’ve engaged with an organization or a relationship or a community, you owe it to your team to start. To initiate. To be the one who makes something happen. To do less is to steal from them.

If the mystery of the Trinity is the template of all reality, what we have in the Trinitarian God is the perfect balance between union and differentiation, autonomy and mutuality, identity and community.

Human history can be viewed as a slowly dawning awareness that we are members of a larger group. Initially our loyalties were to ourselves and our immediate family, next, to bands of wandering hunter-gatherers, then to tribes, small settlements, city-states, nations. We have broadened the circle of those we love. We have now organized what are modestly described as super-powers, which include groups of people from divergent ethnic and cultural backgrounds working in some sense together — surely a humanizing and character building experience. If we are to survive, our loyalties must be broadened further, to include the whole human community, the entire planet Earth. Many of those who run the nations will find this idea unpleasant. They will fear the loss of power. We will hear much about treason and disloyalty. Rich nation-states will have to share their wealth with poor ones. But the choice, as H. G. Wells once said in a different context, is clearly the universe or nothing.

In Venezuela Chavez has made the co-ops a top political priority, giving them first refusal on government contracts and offering them economic incentives to trade with one another. By 2006, there were roughly 100,000 co-operatives in the country, employing more than 700,000 workers. Many are pieces of state infrastructure – toll booths, highway maintenance, health clinics – handed over to the communities to run. It’s a reverse of the logic of government outsourcing – rather than auctioning off pieces of the state to large corporations and losing democratic control, the people who use the resources are given the power to manage them, creating, at least in theory, both jobs and more responsive public services. Chavez’s many critics have derided these initiatives as handouts and unfair subsidies, of course. Yet in an era when Halliburton treats the U.S. government as its personal ATM for six years, withdraws upward of $20 billion in Iraq contracts alone, refuses to hire local workers either on the Gulf coast or in Iraq, then expresses its gratitude to U.S. taxpayers by moving its corporate headquarters to Dubai (with all the attendant tax and legal benefits), Chavez’s direct subsidies to regular people look significantly less radical.

Disaster doesn't sort us out by preferences; it drags us into emergencies that require we act, and act altruistically, bravely, and with initiative in order to survive or save the neighbors, no matter how we vote or what we do for a living.

In a covenant...among proprietor and community tenants for the purpose of protecting their private property, no such thing as a right to free (unlimited) speech exists, not even to unlimited speech on one’s own tenant-property. One may say innumerable things and promote almost any idea under the sun, but naturally no one is permitted to advocate ideas contrary to the very covenant of preserving and protecting private property, such as democracy and communism. There can be no tolerance toward democrats and communists in a libertarian social order. They will have to be physically separated and removed from society.

Because love is the great commandment, it ought to be at the center of all and everything we do in our own family, in our Church callings, and in our livelihood. Love is the healing balm that repairs rifts in personal and family relationships. It is the bond that unites families, communities, and nations. Love is the power that initiates friendship, tolerance, civility, and respect. It is the source that overcomes divisiveness and hate. Love is the fire that warms our lives with unparalleled joy and divine hope. Love should be our walk and our talk.

We want lovers, friends, recruits, soldiers, and affiliations that support who we are. People, individuals, believe in themselves, want to survive, and on a Darwinistic level at least, want to have more, of ourselves. Initially, this is a visual choice. The where, what, when, and who…to our why. Upon closer inspection, which is the upfall of the politically correct culture of today, we learn to measure people on the competence of their values that we most value. When we do this, the politics of gender, race, and slanderous slang take a back seat to the importance of the values we share. The more we travel, the more we realize how similar our human needs are. We want to be loved, have a family, community, have something to look forward to. These basic needs are present in all socioeconomic and cultural civilizations. I have seen many tribes in the deserts of Northern Africa who, with nine children and no electricity, had more joy, love, honor, and laughter than the majority of the most materially rich people I’ve ever met. We have the choice to love, befriend, recruit, call to arms, associate, and support who we believe in, and more importantly, who, we believe, believes in us.

Communism is a judgment on our failure to make democracy real and to follow through on the revolutions that we initiated. Our only hope today lies in our ability to recapture the revolutionary spirit and go out into a sometimes hostile world declaring eternal opposition to poverty, racism and militarism.

Loneliness is something that happens to us, but I think it is something we can move ourselves out of. I think a person who is lonely should dig into a community, give himself to a community, humble himself before his friends, initiate community, teach people to care for each other, love each other. Jesus does not want us floating through space or sitting in front of our televisions. Jesus wants us interacting, eating together, laughing together, praying together. Loneliness is something that came with the fall. ..If loving other people is a bit of heaven then certainly isolation is a bit of hell, and to that degree, here on earth, we decide in which state we like to live.

Exploring a transformational scenario is a demanding exercise in social imagination that requires compassion, persistence, and patience. This is difficult work.

Harness your curiosity to initiate conversations and open avenues of dialogue.

To leave the comforts of home, the mother world, one must have some place to go. Admittedly, the rites of passage of traditional cultures were to initiate the youth into a simpler society, a more homogenous culture than ours. As well, their interest lay not in the individuation of the person but in the integration of the unformed person into the collective definition of tribal masculinity. Still, take away such psychically charged images of identity, take away the wisdom of the elders, take away the community of men, and one has the modern world.

Fresh activity is the best way to conquer depression. Ruth, not the type to linger in grief, took the initiative to contribute to her very-small household. Ruth was anxious to know and be known by her new community. Michael Ben Zehabe, Ruth: a woman’s guide to husband material, pg 41

Who are we as a species? What evolutionary journey are we on? Do we have the inner potentials to meet the demands of the outer world? Can we rise in our maturity and grow into a healing and healthy relationship with the Earth?

You might have noticed that I have been sending you used books. I have done this not to save money, but to make a point which is that a used book, unlike a used car, hasn't lost any of its initial value. A good story rolls of the lot into the hands of its new reader as smoothly as the day it was written. And there's another reason for these used paperbacks that never cost much even when new; I like the idea of holding a book that someone else has held, of eyes running over lines that have already seen the light of other eyes. That, in one image, is the community of readers, is the communion of literature.

The idea that blacks, or anyone for that matter, need the government to get ahead in life is despicable. And even more important, this idea is a failure. Our communities are just as poor as they’ve always been. Our schools continue to fail children. Our prisons are filled with young black men who should be at home being fathers. Our self-initiative and our self-reliance have been sacrificed in exchange for allegiance to our overseers who control us by making us dependent on them.

The theme of submission as an essential attitude toward promotion of the successful initiation rite can be clearly seen in the case of girls or women. Their rite of passage initially emphasizes their essential passivity, and this is reinforced by the physiological limitation on their autonomy imposed by the menstrual cycle. It has been suggested that the menstrual cycle may actually be the major part of initiation from a woman's point of view, since it has the power to awaken the deepest sense of obedience to life's creative power over her. Thus she willingly gives herself to her womanly function, much as a man gives himself to his assigned role in the community life of his group.

The fundamental error of socialism is anthropological in nature. Socialism considers the individual person simply as an element, a molecule within the social organism, so that the good of the individual is completely subordinated to the functioning of the socio-economic mechanism. Socialism likewise maintains that the good of the individual can be realized without reference to his free choice, to the unique and exclusive responsibility which he exercises in the face of good or evil. Man is thus reduced to a series of social relationships, and the concept of the person as the autonomous subject of moral decision disappears, the very subject whose decisions build the social order. From this mistaken conception of the person there arise both a distortion of law, which defines the sphere of the exercise of freedom, and an opposition to private property. A person who is deprived of something he can call “his own,” and of the possibility of earning a living through his own initiative, comes to depend on the social machine and on those who control it. This makes it much more difficult for him to recognize his dignity as a person, and hinders progress towards the building up of an authentic human community.

With commitment and vision, it is possible to build a bridge between potential partners and communities whose work is of relevance to peace-building initiatives.

Do work that matters. Choose to participate in initiatives that will positively impact the world and help make a difference in your community.

...education has always meant the initiation of the young into the social and spiritual inheritance of the community: in other words, education has meant the transmission of culture.

Once you’ve engaged with an organization or a relationship or a community, you owe it to your team to start. To initiate. To be the one who makes something happen. To do less is to steal from them. If you hide your spark, bury your ideas, keep your questions and notions from the team, you have hurt them as badly as if you had stolen a laptop and fenced it on eBay.

The “rising tide” theory rested on a notion of separate but equal class ladders. And so there was a class of black poor and an equivalent class of white poor, a black middle class and a white middle class, a black elite and a white elite. From this angle, the race problem was merely the result of too many blacks being found at the bottom of their ladder—too many who were poor and too few who were able to make their way to the next rung. If one could simply alter the distribution, the old problem of “race” could be solved. But any investigation into the actual details revealed that the ladders themselves were not equal—that to be a member of the “black race” in America had specific, quantifiable consequences. Not only did poor blacks tend to be much less likely to advance up their ladder, but those who did stood a much greater likelihood of tumbling back. That was because the middle-class rung of the black ladder lacked the financial stability enjoyed by the white ladder. Whites in the middle class often brought with them generational wealth—the home of a deceased parent, a modest inheritance, a gift from a favorite uncle. Blacks in the middle class often brought with them generational debt—an incarcerated father, an evicted niece, a mother forced to take in her sister’s kids. And these conditions, themselves, could not be separated out from the specific injury of racism, one that was not addressed by simply moving up a rung. Racism was not a singular one-dimensional vector but a pandemic, afflicting black communities at every level, regardless of what rung they occupied. From that point forward the case for reparations seemed obvious and the case against it thin. The sins of slavery did not stop with slavery. On the contrary, slavery was but the initial crime in a long tradition of crimes, of plunder even, that could be traced into the present day. And whereas a claim for reparations for slavery rested in the ancestral past, it was now clear that one could make a claim on behalf of those who were very much alive.

We must think of ourselves as a tribe — as an international community that has come together with a common purpose of being initiated into the process. We all have to do it together. There is a link that happens — where THE growth, my growth, depends on the others' growth around us. We can no longer take these steps by ourselves. We have created a synergistic community. We must take a step towards knowledge together.

The Orphics, unlike the priests of Olympian cults, founded what we may call 'churches', i.e. religious communities to which anybody, without distinction of race or sex, could be admitted by initiation, and from their influence arose the conception of philosophy as a way of life.

Transition Initiatives are based on four key assumptions: 1. That life with dramatically lower energy consumption is inevitable, and that it's better to plan for it than to be taken by surprise. 2. That our settlements and communities presently lack the resilience to enable them to weather the severe energy shocks that will accompany peak oil. 3. That we have to act collectively, and we have to act now. 4. That by unleashing the collective genius of those around us to creatively and proactively design our energy descent, we can build ways of living that are more connected, more enriching and that recognize the biological limits of our planet.

Once the spiritual journey begins, we leave the circumference of the circle and begin to travel along the radius of divine wisdom to reach the Center. This is a journey in and through the self of the human being. The End is the experience and knowledge of yourself as infinite eternal spirit. Along the way we leave behind every identification of gender, family, nationality, race, and religion, and understand ourselves as the Universal Human Being, the Child of God. In the past, the Greek mystery religions called this Logos; the Christian Gnostics called it Christos; the Sufis call it Insani Kamil. Some have experienced the inbreath of Holy Spirit — whether through a murshid, a realized being, a community of lovers of God, a living tradition — and this has initiated a process of transformation that, if nurtured and protected, will lead to the actualization of the divine in the human being. Such a person will relate from the Divine in himself or herself to the Divine in another.

the menstrual cycle may actually be the major part of initiation from a woman’s point of view, since it has the power to awaken the deepest sense of obedience to life’s creative power over her. Thus she willingly gives herself to her womanly function, much as a man gives himself to his assigned role in the community life of his group.

The African Robotics Network (AFRON) offers a good model. A community of individuals and institutions, AFRON hosts events and projects to boost robotics-related education, research, and industry on the continent. Through initiatives like its 10 Dollar Robot Challenge, AFRON encourages the development of extremely low-cost robotics education.

Finally, (and controversially) there might be a case – in monolingual classes – for allowing the learners to conduct some speaking activities, initially at least, in their mother tongue. Allowing learners to use their L1 in the interests of promoting talk and a sense of community may well be a necessary stage in the transition from a monolingual (L1) through a bilingual (L1 and L2) to finally a monolingual (L2) culture again. Certainly, if students are not used to having conversations in the classroom (in whatever language), they may become more disposed to the idea if there is an initial transition period of ‘L1 permissiveness’, or if tasks are first performed in the L1 (as a kind of rehearsal) before moving into the L2.

Most twentysomethings yearn for a feeling of community, and they cling to their strong ties to feel more connected. Ironically, being enmeshed with a group can actually enhance feelings of alienation, because we—and our tribe—become insular and detached. Over time, our initial feeling of being part of a group becomes a sense of disconnection with the larger world.

We had better want the consequences of what we believe or disbelieve, because the consequences will come! . . . But how can a society set priorities if there are no basic standards? Are we to make our calculations using only the arithmetic of appetite? . . . The basic strands which have bound us together socially have begun to fray, and some of them have snapped. Even more pressure is then placed upon the remaining strands. The fact that the giving way is gradual will not prevent it from becoming total. . . . Given the tremendous asset that the family is, we must do all we can within constitutional constraints to protect it from predatory things like homosexuality and pornography. . . . Our whole republic rests upon the notion of “obedience to the unenforceable,” upon a tremendous emphasis on inner controls through self-discipline. . . . Different beliefs do make for different behaviors; what we think does affect our actions; concepts do have consequences. . . . Once society loses its capacity to declare that some things are wrong per se, then it finds itself forever building temporary defenses, revising rationales, drawing new lines—but forever falling back and losing its nerve. A society which permits anything will eventually lose everything! Take away a consciousness of eternity and see how differently time is spent. Take away an acknowledgement of divine design in the structure of life and then watch the mindless scurrying to redesign human systems to make life pain-free and pleasure-filled. Take away regard for the divinity in one’s neighbor, and watch the drop in our regard for his property. Take away basic moral standards and observe how quickly tolerance changes into permissiveness. Take away the sacred sense of belonging to a family or community, and observe how quickly citizens cease to care for big cities. Those of us who are business-oriented are quick to look for the bottom line in our endeavors. In the case of a value-free society, the bottom line is clear—the costs are prohibitive! A value-free society eventually imprisons its inhabitants. It also ends up doing indirectly what most of its inhabitants would never have agreed to do directly—at least initially. Can we turn such trends around? There is still a wealth of wisdom in the people of this good land, even though such wisdom is often mute and in search of leadership. People can often feel in their bones the wrongness of things, long before pollsters pick up such attitudes or before such attitudes are expressed in the ballot box. But it will take leadership and articulate assertion of basic values in all places and in personal behavior to back up such assertions. Even then, time and the tides are against us, so that courage will be a key ingredient. It will take the same kind of spunk the Spartans displayed at Thermopylae when they tenaciously held a small mountain pass against overwhelming numbers of Persians. The Persians could not dislodge the Spartans and sent emissaries forward to threaten what would happen if the Spartans did not surrender. The Spartans were told that if they did not give up, the Persians had so many archers in their army that they would darken the skies with their arrows. The Spartans said simply: “So much the better, we will fight in the shade!

The Knights of Labor originated in the late 1860s and early 1870s in Philadelphia, but slowly expanded into the rest of Pennsylvania and finally became a national organization with 750,000 members. It encompassed many trade unions and was organized geographically rather than by occupation. “The Knights attempted to organize all American productive workers into ‘one big union’ regardless of skill, trade, industry, race or sex and were divided into local, district and national assemblies, with a centralized structure”155—although substantial autonomy was granted to local assemblies, which took the initiative in establishing hundreds of cooperative stores and factories. The national leadership was less energetic on this score than local leadership. The overarching purpose of the organization was, as its longtime leader Terence Powderly said, “to associate our own labors; to establish co-operative institutions such as will tend to supersede the wage-system, by the introduction of a co-operative industrial system.”156 To this end, the Knights lobbied politically, engaged in numerous strikes, lent their support to other radical social movements, and, of course, organized co-ops. Masses of workers genuinely believed that they could rise from being “rented slaves” to become cooperators in control of their work and wages, living in revitalized and stabilized communities, no longer subject to periods of unemployment. Cooperation was a religion for some of them.

During the Pequot War, Connecticut and Massachusetts colonial officials had offered bounties initially for the heads of murdered Indigenous people and later for only their scalps, which were more portable in large numbers. But scalp hunting became routine only in the mid-1670s, following an incident on the northern frontier of the Massachusetts colony. The practice began in earnest in 1697 when settler Hannah Dustin, having murdered ten of her Abenaki captors in a nighttime escape, presented their ten scalps to the Massachusetts General Assembly and was rewarded with bounties for two men, two women, and six children.24 Dustin soon became a folk hero among New England settlers. Scalp hunting became a lucrative commercial practice. The settler authorities had hit upon a way to encourage settlers to take off on their own or with a few others to gather scalps, at random, for the reward money. “In the process,” John Grenier points out, “they established the large-scale privatization of war within American frontier communities.”25 Although the colonial government in time raised the bounty for adult male scalps, lowered that for adult females, and eliminated that for Indigenous children under ten, the age and gender of victims were not easily distinguished by their scalps nor checked carefully. What is more, the scalp hunter could take the children captive and sell them into slavery. These practices erased any remaining distinction between Indigenous combatants and noncombatants and introduced a market for Indigenous slaves. Bounties for Indigenous scalps were honored even in absence of war. Scalps and Indigenous children became means of exchange, currency, and this development may even have created a black market. Scalp hunting was not only a profitable privatized enterprise but also a means to eradicate or subjugate the Indigenous population of the Anglo-American Atlantic seaboard.26 The settlers gave a name to the mutilated and bloody corpses they left in the wake of scalp-hunts: redskins.

New prisoners are largely of two kinds -- there are those who for shame, fear or shock wait in fascinated horror to be initiated into the lore of prison life, and there are those who trade on their wretched novelty in order to endear themselves to the community. Leamas did neither of these things. He seemed pleased to despise them all, and they hated him because, like the world outside, he did not need them.

Thus we do not yet have experience with the adult language abilities of monkeys and apes. One of the most intriguing questions is whether a verbally accomplished chimpanzee mother will be able to communicate language to her offspring. It seems very likely that this should be possible and that a community of chimps initially competent in gestural language could pass down the language to subsequent generations.

All our wonderful sexual freedom is dependent on two very important conditions: freedom from sexism and freedom from rape. These changes must take place at both the individual and community levels. Prosecuting rape and child molestation is quite difficult, so our communities need to work for our own safety. We can seldom send offenders to jail, but we can uninvite them from our parties, and remove them from the other environments that we control, both online and in the physical world. (...) Much of this conflict is the consequence of our absurd cultural insistence that in sex, men should be the initiators and women the withholders. Thus, some people learn that they are supposed to be pushy and others that saying anything but no is, well, slutty. This pattern leads to “no” being heard as an invitation to push harder, with predictably disastrous results.

Player investment design lead' is a role that every single collaborative project or crowd initiative should fill in the future. When the game is intrinsically rewarding to play, you don't have to pay people to participate - with real currency, virtual currency, or any other kind of scarce reward. Participation is its own reward, when the player is properly invested in his or her progress, in exploring the world fully, and in the community's success.

Scrooge instituted the initiation process for new members, as a way of weeding out those who were not ready. This was primarily done to toughen fellas up, for when they ended up in the hands of the police. We were having experiences where gang members who were being locked up couldn’t handle pressure. The next thing you know, they were pulling right up in the front of your door with the police. Franco ‘Co’ Bethel, former gang leader and right hand man to Scrooge.

The initial reaction may be riots, but eventually they will understand the message.’ The main goal was thus to assure that the population would be at the Zionists’ mercy, so their fate could be sealed. Ben-Gurion seemed to like this suggestion, and wrote to Sharett three days later to explain that the general idea: the Palestinian community in the Jewish area would be ‘at our mercy’ and anything the Jews wanted could be done to them, including ‘starving them to death’.

The truth is most of us end up preferring isolation in our church. It’s safer and there’s no risk of getting hurt. I’ve got my relationship with Jesus and you’ve got yours. If I need some help, I’ll open up—a little—maybe, and receive the initial benefits of community, but as for laying my heart out there to a group of people who may leave or abuse it, that’s not going to happen. This is the true challenge for our church families, all of which live in a divorce culture.

After their time in the monastery, most young men and women will return to their villages, having completed their training with the elders. They are now accepted as “ripe,” as initiated men and women, respected in their community. Outwardly they will have learned the religious forms and sacred rituals of the Buddhist community. Inwardly, these ancient forms are intended to awaken an unshakable virtue and inner respect, fearlessness in the face of death, self-reliance, wisdom, and profound compassion. These qualities give one who leaves the monastery the hallmark of a mature man or woman.

Do not think you can go off and meditate all day every day and find your purpose. You must go into the world and have it brought out of you. The world represents a relationship in which your purpose is initiated, fostered and realized. That is why seeking escape from the world or a permanent retreat from the world is counterproductive. The very tribulations in the world that you find so difficult and so unpleasant are the very things that will call out of you the greatness that you have come to give. Do not, then, condemn the world when in fact it creates the right conditions for your redemption.

Iranian Zoroastrian immigrants who seek asylum in India under the aegis of the BPP must produce an identity card issued by a local anjuman (Zoroastrian council) within Iran; they must possess a sudreh and kusti (the sacred shirt and cord of the initiate), and be able to recite in Avestan the two cardinal prayers of the Ahuna Vairya and the Ashem Vohu.4 It is through demonstrating such practical knowledge of daily aspects of the faith that the applicants are recognized as having been initiated into and professing the religion. They then become eligible to receive the support of the Parsi community.

After a month my thinking processes had so changed that I was hardly recognizable to myself. The unquestioning acceptance by my peers had dislodged the familiar insecurity. Odd that the homeless children, the silt of war frenzy, could initiate me into the brotherhood of man. After hunting down unbroken bottles and selling them with a white girl from Missouri, a Mexican girl from Los Angeles and a Black girl from Oklahoma, I was never again to sense myself so solidly outside the pale of the human race. The lack of criticism evidenced by our ad hoc community influenced me, and set a tone of tolerance for my life.

The history of the movement reveals that Negro-white alliances have played a powerfully constructive role, especially in recent years. While Negro initiative, courage and imagination precipitated the Birmingham and Selma confrontations and revealed the harrowing injustice of segregated life, the organized strength of Negroes alone would have been insufficient to move Congress and the administration without the weight of the aroused conscience of white America. In the period ahead Negroes will continue to need this support. Ten percent of the population cannot by tensions alone induce 90 percent to change a way of life.

Britain. Yet as they studied Göbekli Tepe, they discovered an amazing fact. Stonehenge dates to 2500 BC, and was built by a developed agricultural society. The structures at Göbekli Tepe are dated to about 9500 BC, and all available evidence indicates that they were built by hunter-gatherers. The archaeological community initially found it difficult to credit these findings, but one test after another confirmed both the early date of the structures and the pre-agricultural society of their builders. The capabilities of ancient foragers, and the complexity of their cultures, seem to be far more impressive than was previously suspected.

that drinking diet soda was associated with a 43 percent increase in risk of vascular events (strokes and heart attacks). The 2008 Atherosclerosis Risk in Communities Study (ARIC)10 found a 34 percent increased incidence of metabolic syndrome in diet soda users, which is consistent with data from the 2007 Framingham Heart Study,11 which showed a 50 percent higher incidence of metabolic syndrome. In 2014, Dr. Ankur Vyas from the University of Iowa Hospitals and Clinics 12 presented a study following 59,614 women over 8.7 years in the Women’s Health Initiative Observational Study. The study found a 30 percent increase risk of cardiovascular events (heart attacks and

At the beginning of a full five-stage Tragedy, the central figure is always part of a community, a network of relationships, linked to other people by ties of loyalty, friendship, family or marriage. And one of the most important things which happens to such heroes and heroines as they embark on their tragic course is that they begin to break those bonds of loyalty, friendship and love (even if, initially, they may form other alliances). It is the very essence of Tragedy that the hero or heroine should become, step by step, separated from other people. Often they separate themselves in the most obvious, violent and final way possible, by causing other people's deaths.

I am tempted to think that when the focus of everyday living displaces ritual in a given society, social decay begins to work from the inside out. The fading and disappearance of ritual in modern culture is, from the viewpoint of the Dagara, expressed in several ways: the weakening of links with the spirit world, and general alienation of people from themselves and others. In a context like this there are no elders to help anyone remember through initiation of his or her important place in the community. Those who seek to remember have an attraction toward violence. They live their life constantly upset or angry, and those responsible for them are at a loss as to what to do. For

In the traditional world the person who violates the secret of a ritual becomes an outcast. The outcast is a person who has spoken the unspeakable or who shows the unshowable. What the outcast is doing is saying, “I no longer want to exist among you.” When this happens, there is no cure for him, hence the final departure. I say there is no cure, but actually it is because the cure would require the rest of the group to suspend its current relationship with the spirit world and descend to the lower region where the outcast resides in order to rise up slowly with him. No one wants to do that, and so the outcast never gets reinstated, even when he wishes to. The concept of “all for one” does not work in initiation societies. The

Archaeologists are familiar with such monumental structures from sites around the world – the best-known example is Stonehenge in Britain. Yet as they studied Göbekli Tepe, they discovered an amazing fact. Stonehenge dates to 2500 BC, and was built by a developed agricultural society. The structures at Göbekli Tepe are dated to about 9500 BC, and all available evidence indicates that they were built by hunter-gatherers. The archaeological community initially found it difficult to credit these findings, but one test after another confirmed both the early date of the structures and the pre-agricultural society of their builders. The capabilities of ancient foragers, and the complexity of their cultures, seem to be far more impressive than was previously suspected.

In German one of the terms for imagination is the compound word Einbildungskraft: literally, the "power ( Kraft)" of "forming ( Bildung)" into "one (Ein)." Here I want us to reflect about faith as a kind of imagination. Faith forms a way of seeing our everyday life in relation to holistic images of what we may call the ultimate environment. Human action always involves responses and initiatives. We shape our action ( our responses and initiatives) in accordance with what we see to be going on. We seek to fit our actions into, or oppose them to , larger patterns of action and meaning. Faith, in its binding us to centers of value and power and in its triadic joining of us into communities of shared trusts and loyalties, gives forms and content to our imaging of an ultimate environment.

Great Britain has cut its teen pregnancy rate—once the highest in Western Europe—in half over the last two decades. The experts say success came from connecting young people to high-quality, nonjudgmental counseling. The United States has also been successful in bringing down teen pregnancy rates. The country is at a historic low for teen pregnancy and a thirty-year low for unintended pregnancy. Progress is due largely to expanded use of contraceptives, which accelerated thanks to two initiatives begun in the prior administration—first, the Teen Pregnancy Prevention Program, which spends $100 million a year to reach low-income teens in communities across the United States; and second, the birth control benefit in the Affordable Care Act, which allows women to get contraceptives without paying for them out of pocket.

The tribal ceremonies of birth, initiation, marriage, burial, installation, and so forth, serve to translate the individual's life-crises and life-deeds into classic, impersonal forms. They disclose him to himself, not as this personality or that, but as the warrior, the bride, the widow, the priest, the chieftain; at the same time rehearsing for the rest of the community the old lesson of the archetypal stages. All participate in the ceremonial according to rank and function. The whole society becomes visible to itself as an imperishable living unit. Generations of individuals pass, like anonymous cells from a living body; but the sustaining, timeless form remains. By an enlargement of vision to embrace this superindividual, each discovers himself enhanced, enriched, supported, and magnified. His role, however unimpressive, is seen to be intrinsic to the beautiful festival-image of man—the image, potential yet necessarily inhibited, within himself. Social duties continue the lesson of the festival into normal, everyday existence, and the individual is validated still. Conversely, indifference, revolt—or exile—break the vitalizing connectives. From the standpoint of the social unit, the broken-off individual is simply nothing—waste. Whereas the man or woman who can honestly say that he or she has lived the role—whether that of priest, harlot, queen, or slave—is something in the full sense of the verb to be. Rites of initiation and installation, then, teach the lesson of the essential oneness of the individual and the group; seasonal festivals open a larger horizon. As the individual is an organ of society, so is the tribe or city—so is humanity entire—only a phase of the mighty organism of the cosmos.

The language of the rebuild eludes me. It may as well be in Malay for all that I can grasp it. No, that’s not true. If it were Malay, in my limited experience of it, there would be a kindness to it, with declined nouns that invoke a sense of shared communities and values; and qualifiers that allow for misunderstandings, acknowledging this to be perfectly natural and human, and more importantly, a mutually adjustable state of affairs. The language of the insurer, however, is that of the worst of the corporate West. It is management-speak that hears only its own voice. It has closed meanings known only to the initiated; and omissions deliberately designed to confuse. The language of the builder is exclusive; dwangs, thermal-broken, and rondo battens are all terms that are potential minefields of extra expense, if they are not examined, priced, queried, rolled around the tongue for size and spat out for effect.

There is a light adversarial relationship between publishers and authors that I think probably works effectively. But that’s why I was very quiet about writing. I don’t know what made me write it. I think I just wanted to finish the story so that I could have a good time reading it. But the process was what made me think that I should do it again, and I knew that that was the way I wanted to live. I felt very coherent when I was writing that book. But I still didn’t call myself a writer. And it was only with my third book, Song of Solomon, that I finally said—not at my own initiative I’m embarrassed to tell you but at somebody else’s initiative—“This is what I do.” I had written three books. It was only after I finished Song of Solomon that I thought, “Maybe this is what I do only.” Because before that I always said that I was an editor who also wrote books or a teacher who also wrote. I never said I was a writer. Never. And it’s not only because of all the things you might think. It’s also because most writers really and truly have to give themselves permission to win. That’s very difficult, particularly for women. You have to give yourself permission, even when you’re doing it. Writing every day, sending books off, you still have to give yourself permission. I know writers whose mothers are writers, who still had to go through a long process with somebody else—a man or editor or friend or something—to finally reach a point where they could say, “It’s all right. It’s okay.” The community says it’s okay. Your husband says it’s okay. Your children say it’s okay. Your mother says it’s okay. Eventually everybody says it’s okay, and then you have all the okays. It happened to me: even I found a moment after I’d written the third book when I could actually say it. So you go through passport and customs and somebody asks, “What do you do?” And you print it out: WRITE.

I have a law project called the Equal Justice Initiative, and we’re trying to help people on death row. We’re trying to stop the death penalty, actually. We’re trying to do something about prison conditions and excessive punishment. We want to free people who’ve been wrongly convicted. We want to end unfair sentences in criminal cases and stop racial bias in criminal justice. We’re trying to help the poor and do something about indigent defense and the fact that people don’t get the legal help they need. We’re trying to help people who are mentally ill. We’re trying to stop them from putting children in adult jails and prisons. We’re trying to do something about poverty and the hopelessness that dominates poor communities. We want to see more diversity in decision-making roles in the justice system. We’re trying to educate people about racial history and the need for racial justice. We’re trying to confront abuse of power by police and prosecutors—

Yes, ma’am. Well, I have a law project called the Equal Justice Initiative, and we’re trying to help people on death row. We’re trying to stop the death penalty, actually. We’re trying to do something about prison conditions and excessive punishment. We want to free people who’ve been wrongly convicted. We want to end unfair sentences in criminal cases and stop racial bias in criminal justice. We’re trying to help the poor and do something about indigent defense and the fact that people don’t get the legal help they need. We’re trying to help people who are mentally ill. We’re trying to stop them from putting children in adult jails and prisons. We’re trying to do something about poverty and the hopelessness that dominates poor communities. We want to see more diversity in decision-making roles in the justice system. We’re trying to educate people about racial history and the need for racial justice. We’re trying to confront abuse of power by police and prosecutors—

George Romney’s private-sector experience typified the business world of his time. His executive career took place within a single company, American Motors Corporation, where his success rested on the dogged (and prescient) pursuit of more fuel-efficient cars.41 Rooted in a particular locale, the industrial Midwest, AMC was built on a philosophy of civic engagement. Romney dismissed the “rugged individualism” touted by conservatives as “nothing but a political banner to cover up greed.”42 Nor was this dismissal just cheap talk: He once returned a substantial bonus that he regarded as excessive.43 Prosperity was not an individual product, in Romney’s view; it was generated through bargaining and compromises among stakeholders (managers, workers, public officials, and the local community) as well as through individual initiative. When George Romney turned to politics, he carried this understanding with him. Romney exemplified the moderate perspective characteristic of many high-profile Republicans of his day. He stressed the importance of private initiative and decentralized governance, and worried about the power of unions. Yet he also believed that government had a vital role to play in securing prosperity for all. He once famously called UAW head Walter Reuther “the most dangerous man in Detroit,” but then, characteristically, developed a good working relationship with him.44 Elected governor in 1962 after working to update Michigan’s constitution, he broke with conservatives in his own party and worked across party lines to raise the minimum wage, enact an income tax, double state education expenditures during his first five years in office, and introduce more generous programs for the poor and unemployed.45 He signed into law a bill giving teachers collective bargaining rights.46 At a time when conservatives were turning to the antigovernment individualism of Barry Goldwater, Romney called on the GOP to make the insurance of equal opportunity a top priority. As

Fr. Joseph is member of the missionary religious community located in the Diocese of Marquette, MI that enjoys the ecclesiastical approval of his local bishop and the added endorsements of two bishops of the Detroit Diocese. As an international association that promotes the Church’s mystical tradition, the missionary community provides solo-wilderness retreats at the CCL (Companions of Christ the Lamb) spiritual center that spans well over 1,000 acres of verdure in the village of Paradise, MI. Those interested in making solo-wilderness retreats to deepen their union with God’s Divine Will may contact Fr. Joseph at soulofjesus@juno.com.  Fr. Joseph is presently completing a dissertation on the writings and doctrines of the Servant of God Luisa Piccarreta at the Pontifical University of Rome. He is the author of five books on mystical and dogmatic theology, the initiator of international Divine Will communities and instructor on the proper theological presentation of the mystical gift of Living in God’s Divine Will. 

Sphere/Color /Quality/Service on Planet 1: Blue. To do the will of God, illumined faith, capacity to lead people and manifest large amounts of energy. Initiative. All God-ideas born here. Rulers, leaders and executives. 2. Sunshine yellow. Perception, illumination, inspiration. Ideas are perceived and molded into thought patterns and workable form. Teachers, Educators. 3. Pink. Love, compassion, tolerance. Ideas are clothed with life-essence through the feeling nature, enabling future externalization in the world of form. Love is shown as the cohesive force, holding together a manifested form. Peacemakers, Arbitrators. 4. White. Purity. Artistic development. Poets, artists, musicians, painters, architects. 5. Emerald Green. Scientific development. Healing, concentration, consecration, truth. Scientists, engineers, inventors, healers, doctors, nurses. 6. Ruby with golden radiance. Voluntary impersonal service outside the community. Missionaries. Religious leaders. 7. Violet. Ceremonial service. Culture, refinement, diplomacy. Diplomats, gentlemen, ministers, religious leaders.

The initiative cannot come only from the man’s side. If it could, it would have already. A man who is dominant is probably not going to say, “Hey, let’s be equal, take some of my power.” But a man might respond to the changing views of other men, or to a woman who asserts her power. Change comes when men see the benefits of women’s power—not just what women can do that men cannot, but a quality of relationship that comes in an equal partnership that cannot come in a hierarchical relationship: a sense of bonding, of belonging, of community, solidarity, and wholeness born of a promise that I will help you when your burdens are high, and you will help me when your burdens are low. These forces create the most rewarding feelings in life—an experience of love and union that is not possible or available to partners who struggle alone. It can turn a hierarchical relationship into an equal one, and it comes from women asserting themselves. That is why we women have to lift each other up—not to replace men at the top of the hierarchy, but to become partners with men in ending hierarchy.

The good intentions of Weekend are exactly what Brody finds frustrating: these are simply people, not stand-ins for some impossibly noble ideal that the corporate gay community longs for and embraces—that upbeat and (yes) bland role model in which everything’s constantly experienced through the lens of identity politics and ideology, and with rules on how people should express themselves within a certain range of propriety. Some in that adamant community took issue with Weekend at initial screenings—according to IFC, who released it—and wished the movie had been more “gay positive,” worrying whether the guys were using condoms and concerned about the amount of weed they smoked, and the beer they drank, and cocaine they shared on Saturday night—on top of which they actually disagreed (blasphemy alert) about the importance of gay marriage. It seemed that some in the smiling corporate gay community blindly refused to understand the movie on its own terms. As A. O. Scott wrote in The New York Times, “Weekend is about the paradoxes and puzzlements of gay identity in a post-identity-politics era.” The shock of Weekend is that there is no political cause at the heart of it.

The state, too, is in decline, though perhaps less obviously than the idea of the national community. The reason is simply that the global community of capitalists will not let the Western state reverse its post-1970s policies of retrenchment, which is the only way for it to adequately address all the crises that are currently ripping society apart. If any state—unimaginably—made truly substantive moves to restore and expand programs of social welfare, or to vastly expand and improve public education, or to initiate programs like Roosevelt’s Works Progress Administration or Tennessee Valley Authority (but on a necessarily broader scale than in the 1930s), or to restore organized labor to its power in the 1960s and thereby raise effective demand, or to promulgate any other such anti-capitalist measure, investors would flee it and its sources of funds would dry up. It couldn’t carry out such policies anyway, given the massive resistance they would provoke among all sectors and levels of the business community. Fiscal austerity is, on the whole, good for profits (in the short term), since it squeezes the population and diverts money to the ruling class. In large part because of capital’s high mobility and consequent wealth and power over both states and populations, the West’s contemporary political paradigm of austerity and government retrenchment is effectively irreversible for the foreseeable future.

The Belt and Road is global in nature. Its ruling principle is interdependence, a close network of common interests by which every country’s development is affected by the development path in other countries. In his Jakarta speech, Xi called it a “community of shared destiny.” The expression featured in Chinese official pronouncements since at least 2007, when it was used to describe relations between Taiwan and the Mainland. Applied to relations outside China’s borders, it was a reformulation—a modern version—of the traditional concept of Tianxia (天下), which scholars such as Zhao Tingyang had been popularizing with extraordinary success. Zhao argued that the most important fact about the world today is that it has not become a zone of political unity, but remains a Hobbesian stage of chaos, conflict, noncooperation and anarchy.16 Looking for a way to frame new political concepts distinct from Western ideas of world order, the Chinese authorities quickly appropriated Tianxia—a notion that originated about three thousand years ago—and made it the cornerstone of their most ambitious geopolitical initiative. The idea of a community of shared destiny and the Belt and Road develop the two sides of every human action. Both have their own emphasis: the former belongs to the idea, the concept or type, the latter is aimed at practice. Together they form the “dialectical unity of theory and practice, goals and paths, value rationality and instrumental rationality.”17

In addition to including the voices of those most affected by mass incarceration in the conversation about ending it, we must pay attention to lessons from an earlier era of deinstitutionalization: that of mental hospitals in the second half of the twentieth century. It is crucial that we not repeat the experiences of the dismantling of that system - a system that at peak was of a scale on par with mass incarceration, affecting about 700 per 100,000 adults in the U.S. population. Deinstitutionalization of millions of mental hospital patients took place beginning in the 1950s and lasting through the 1970s, by which time more than 95 percent of all U.S. mental hospital patients had been discharged, and most of the large institutions that warehoused them had been shut down. That earlier process (also called 'decarceration' at the time) was publicly presented as a progressive initiative to get people out of the medieval conditions of many old mental hospitals. At the time, the plan was for mental health services and care to be rendered through community-based programs. Unfortunately, those programs never materialized due to the budgetary demands of the Vietnam War and the death of President John F. Kennedy, who had driven the initiative from the start. The earlier failure of public policy affected many of the same populations we see in prisons today, where about 50 percent of inmates carry major mental health diagnoses. We must certainly insist that prison decarceration not repeat the wholesale abandonment of follow-up care that occurred after the earlier decarceration.

The thing is, I don't really have any coming-out narratives of my own. I never felt as though anyone was entitles to a red-carpet presentation of who I am and how I identify. When I initially found myself attracted to women in college, for example, I simply showed up at the next family function with my first girlfriend in tow and introduced her as such. I didn't call each family member ahead of time and instruct them to brace themselves, nor did I write lengthy letters detailing the intricacies of my new desires. Likewise, when I'm meeting people for the first time at parties or other social engagements and they post the inevitable, "So what do you do?" I respond as routinely as possible: "Oh, I work in the sex industry. You?" I'm not trying to be provocative; rather, I've always believed that being "out" is the most powerful tool of activism available to disadvantaged minority communities, sex workers included, I find that when you approach a supposedly radical issue (queerness, nonmonogamy, atheism, gender nonconformity) with the same nonchalance as you would a less controversial topic (accounting, marriage, the weather), you give the other party permission to treat it with the same accepting ambivalence. We're pack animals, and we're constantly comparing ourselves to one another. We look for approval from our peers, and in many cases we use their reactions and opinions to help guide our own. I often observe people, who I've just disclosed to, pause to shift their eyes and gauge the receptiveness of those around them before responding. It'd be a fascinating study if it weren't so disheartening.

We want lovers, friends, recruits, soldiers, and affiliations that support who we are. People, individuals, believe in themselves, want to survive, and on a Darwinistic level at least, want to have more, of ourselves. Initially, this is a visual choice. The where, what, when, and who…to our why. Upon closer inspection, which is the upfall of the politically correct culture of today, we learn to measure people on the competence of their values that we most value. When we do this, the politics of gender, race, and slanderous slang take a back seat to the importance of the values we share. The more we travel, the more we realize how similar our human needs are. We want to be loved, have a family, community, have something to look forward to. These basic needs are present in all socioeconomic and cultural civilizations. I have seen many tribes in the deserts of Northern Africa who, with nine children and no electricity, had more joy, love, honor, and laughter than the majority of the most materially rich people I’ve ever met. We have the choice to love, befriend, recruit, call to arms, associate, and support who we believe in, and more importantly, who, we believe, believes in us. I think that’s what we all want. To believe in and be believed in. We all must earn belief in ourselves first, then for each other. Earn it with you, then earn it with me, then we earn it for we. Travel and humanity have been my greatest educators. They have helped me understand the common denominator of mankind. Values. Engage with yourself then engage with the world. Values travel. And sometimes we get a stamp in our passport just by crossing the street.

I was sitting down hanging with the fellas them just for the girls, because really and truly this was bugging me. How could these fellas have the finest girls in the community, and they don’t work, they don’t have any money. Anytime something has to be purchased they would say, ‘Man, Scrooge, throw the blow; buy this and buy that.’ So we were sitting on a car one day. They were out to a disco the night before and this fella got chopped or stabbed. I didn’t know anything about it until the fellas came around looking for KC the next day. These fellas just yuck out their guns and started busting shots, and everybody just break off running for their lives. Afterwards I mumbled to myself that these are some crazy fellas. They just came shooting for no reason. The funny thing about it is this: guns were not even that common on the streets then. We’re talking around 1987, 1988. I believe the fella who fired those shots at us, goes by the nickname Dog and he lives in the US now. I said to Ada, ‘What kind of thing this is? I mean, these fellas came and just started shooting.’ That sent a whole new way of thinking in my mind. Prior to that, I was just a person going to work, coming home, and chilling. I just happened to be sitting there one day. They didn’t know me and they didn’t care who I was. I never used to even be with KC and them. I just happened to be there that day. If I had known that those fellas were crazy like that, to come shooting at whoever they saw, I wouldn’t have been there hanging with KC and them. After that, my whole mindset changed. It was either shoot or be shot. Scrooge, former leader of the Rebellion Raiders street gang that once boasted of having some ten thousand members.

The Company We Keep So now we have seen that our cells are in relationship with our thoughts, feelings, and each other. How do they factor into our relationships with others? Listening and communicating clearly play an important part in healthy relationships. Can relationships play an essential role in our own health? More than fifty years ago there was a seminal finding when the social and health habits of more than 4,500 men and women were followed for a period of ten years. This epidemiological study led researchers to a groundbreaking discovery: people who had few or no social contacts died earlier than those who lived richer social lives. Social connections, we learned, had a profound influence on physical health.9 Further evidence for this fascinating finding came from the town of Roseto, Pennsylvania. Epidemiologists were interested in Roseto because of its extremely low rate of coronary artery disease and death caused by heart disease compared to the rest of the United States. What were the town’s residents doing differently that protected them from the number one killer in the United States? On close examination, it seemed to defy common sense: health nuts, these townspeople were not. They didn’t get much exercise, many were overweight, they smoked, and they relished high-fat diets. They had all the risk factors for heart disease. Their health secret, effective despite questionable lifestyle choices, turned out to be strong communal, cultural, and familial ties. A few years later, as the younger generation started leaving town, they faced a rude awakening. Even when they had improved their health behaviors—stopped smoking, started exercising, changed their diets—their rate of heart disease rose dramatically. Why? Because they had lost the extraordinarily close connection they enjoyed with neighbors and family.10 From studies such as these, we learn that social isolation is almost as great a precursor of heart disease as elevated cholesterol or smoking. People connection is as important as cellular connections. Since the initial large population studies, scientists in the field of psychoneuroimmunology have demonstrated that having a support system helps in recovery from illness, prevention of viral infections, and maintaining healthier hearts.11 For example, in the 1990s researchers began laboratory studies with healthy volunteers to uncover biological links to social and psychological behavior. Infected experimentally with cold viruses, volunteers were kept in isolation and monitored for symptoms and evidence of infection. All showed immunological evidence of a viral infection, yet only some developed symptoms of a cold. Guess which ones got sick: those who reported the most stress and the fewest social interactions in their “real life” outside the lab setting.12 We Share the Single Cell’s Fate Community is part of our healing network, all the way down to the level of our cells. A single cell left alone in a petri dish will not survive. In fact, cells actually program themselves to die if they are isolated! Neurons in the developing brain that fail to connect to other cells also program themselves to die—more evidence of the life-saving need for connection; no cell thrives alone. What we see in the microcosm is reflected in the larger organism: just as our cells need to stay connected to stay alive, we, too, need regular contact with family, friends, and community. Personal relationships nourish our cells,

You eat one meal a day, only what is given. Through these practices of surrender there grows a ripening of trust as the heart learns to face the mystery of life with patience, faith, and compassion. Monks must go out each morning with a bowl for alms rounds. This is not like street-corner begging. For me, it was one of the most beautiful experiences of my life. Just as the sun rises, you walk across the green rice paddies to small villages with packed earthen lanes. Those who wish to offer alms wait for the monks to come and bow before they offer their food. Even the poorest villages will offer part of their food to make merit and as if to say, “Even though we are poor, we so value what you represent that we give of what little we have so that your spirit may be here in our village, in our community, and in our society.” Alms rounds are done completely in silence. When you receive the food, you can’t say, “Thank you; I appreciate the mango you gave me,” or “Thanks for the fish this morning; it looks really good.” The only response you can make is the sincerity of your heart. After you receive this food, you take it back to support and inspire your practice. When the villagers value the monk’s life and give of the little they have, you must take that. The extraordinary generosity of the village brings a powerful motivation in a monastery. The rules about alms food govern monastic life. Monks are not allowed to keep food overnight or eat anything that’s not put into their hands each morning by a layperson. This means that monks can’t live as hermits up in the mountains far from the world. They must live where people can feed them. This immediately establishes a powerful relationship. You must do something of enough value that they want to feed you. Your presence, your meditation, your dignity, has to be vivid enough so that when you bring your bowl, people want to offer food because that’s the only way you can eat! This creates an ongoing dynamic of offering that goes both ways, from those who are in the process of being initiated in the monastery, and those of the community whom it benefits.

Success comes with an inevitable problem: market saturation. New products initially grow just by adding more customers—to grow a network, add more nodes. Eventually this stops working because nearly everyone in the target market has joined the network, and there are not enough potential customers left. From here, the focus has to shift from adding new customers to layering on more services and revenue opportunities with existing ones. eBay had this problem in its early years, and had to figure its way out. My colleague at a16z, Jeff Jordan, experienced this himself, and would often write and speak about his first month as the general manager of eBay’s US business. It was in 2000, and for the first time ever, eBay’s US business failed to grow on a month-over-month basis. This was critical for eBay because nearly all the revenue and profit for the company came from the US unit—without growth in the United States, the entire business would stagnate. Something had to be done quickly. It’s tempting to just optimize the core business. After all, increasing a big revenue base even a little bit often looks more appealing than starting at zero. Bolder bets are risky. Yet because of the dynamics of market saturation, a product’s growth tends to slow down and not speed up. There’s no way around maintaining a high growth rate besides continuing to innovate. Jeff shared what the team did to find the next phase of growth for the company: eBay.com at the time enabled the community to buy and sell solely through online auctions. But auctions intimidated many prospective users who expressed preference for the ease and simplicity of fixed price formats. Interestingly, our research suggested that our online auction users were biased towards men, who relished the competitive aspect of the auction. So the first major innovation we pursued was to implement the (revolutionary!) concept of offering items for a fixed price on ebay.com, which we termed “buy-it-now.” Buy-it-now was surprisingly controversial to many in both the eBay community and in eBay headquarters. But we swallowed hard, took the risk and launched the feature . . . and it paid off big. These days, the buy-it-now format represents over $40 billion of annual Gross Merchandise Volume for eBay, 62% of their total.65

Some years ago I saw a documentary on dying whose main theme was that people die as they lived. That was Jimmy. For five years, since he began undergoing operations for bladder cancer and even after his lung cancer was diagnosed, he continued the activities that he considered important, marching against crackhouses, campaigning against the demolition of the Ford Auditorium, organizing Detroit Summer, making speeches, and writing letters to the editor and articles for the SOSAD newsletter and Northwest Detroiter. In 1992 while he was undergoing the chemotherapy that cleared up his bladder cancer, he helped form the Coalition against Privatization and to Save Our City. The coalition was initiated by activist members of a few AFSCME locals who contacted Carl Edwards and Alice Jennings who in turn contacted us. Jimmy helped write the mission statement that gave the union activists a sense of themselves as not only city workers but citizens of the city and its communities. The coalition’s town meetings and demonstrations were instrumental in persuading the new mayor, Dennis Archer, to come out against privatization, using language from the coalition newsletter to explain his position. At the same time Jimmy was putting out the garbage, keeping our corner at Field and Goethe free of litter and rubbish, mopping the kitchen and bathroom floors, picking cranberries, and keeping up “his” path on Sutton. After he entered the hospice program, which usually means death within six months, and up to a few weeks before his death, Jimmy slowed down a bit, but he was still writing and speaking and organizing. He used to say that he wasn’t going to die until he got ready, and because he was so cheerful and so engaged it was easy to believe him. A few weeks after he went on oxygen we did three movement-building workshops at the SOSAD office for a group of Roger Barfield’s friends who were trying to form a community-action group following a protest demonstration at a neighborhood sandwich shop over the murder of one of their friends. With oxygen tubes in his nostrils and a portable oxygen tank by his side, Jimmy spoke for almost an hour on one of his favorite subjects, the need to “think dialectically, rather than biologically.” Recognizing that this was probably one of Jimmy’s last extended speeches, I had the session videotaped by Ron Scott. At the end of this workshop we asked participants to come to the next session prepared to grapple with three questions: What can we do to make our neighborhoods safe? How can we motivate people to transform? How can we create jobs?

In the cities of the Jewish diaspora (especially Alexandria, Antioch, Tarsus, Ephesus, and Rome), Jews were widely admired by their gentile neighbors. For one thing, they had a real religion, not a clutter of gods and goddesses and pro forma rituals that almost nobody took seriously anymore. They actually believed in their one God; and, imagine, they even set aside one day a week to pray to him and reflect on their lives. They possessed a dignified library of sacred books that they studied reverently as part of this weekly reflection and which, if more than a little odd in their Greek translation, seemed to point toward a consistent worldview. Besides their religious seriousness, Jews were unusual in a number of ways that caught the attention of gentiles. They were faithful spouses—no, really—who maintained strong families in which even grown children remained affectively attached and respectful to their parents. Despite Caesar Nero’s shining example, matricide was virtually unknown among them. Despite their growing economic success, they tended to be more scrupulous in business than non-Jews. And they were downright finicky when it came to taking human life, seeming to value even a slave’s or a plebeian’s life as much as anyone else’s. Perhaps in nothing did the gentiles find the Jews so admirable as in their acts of charity. Communities of urban Jews, in addition to opening synagogues, built welfare centers for aiding the poor, the miserable, the sick, the homebound, the imprisoned, and those, such as widows and orphans, who had no family to care for them. For all these reasons, the diaspora cities of the first century saw a marked increase in gentile initiates to Judaism. Many of these were wellborn women who presided over substantial households and who had likely tried out some of the Eastern mystery cults before settling on Judaism. (Nero’s wife Poppea was almost certainly one of these, and probably the person responsible for instructing Nero in the subtle difference between Christians and more traditional Jews, which he would otherwise scarcely have been aware of.) These gentiles did not, generally speaking, go all the way. Because they tended to draw the line at circumcision, they were not considered complete Jews. They were, rather, noachides, or God-fearers, gentiles who remained gentiles while keeping the Sabbath and many of the Jewish dietary restrictions and coming to put their trust in the one God of the Jews. Pilgrimage to Jerusalem, however, could turn out to be a difficult test of the commitment of the noachides. For here in the heart of the Jewish world, they encountered Judaism enragé, a provincial religion concerned only with itself, and ages apart from the rational, tolerant Judaism of the diaspora. In the words of Paul Johnson:

Throughout the history of the church, Christians have tended to elevate the importance of one over the other. For the first 1,500 years of the church, singleness was considered the preferred state and the best way to serve Christ. Singles sat at the front of the church. Marrieds were sent to the back.4 Things changed after the Reformation in 1517, when single people were sent to the back and marrieds moved to the front — at least among Protestants.5 Scripture, however, refers to both statuses as weighty, meaningful vocations. We’ll spend more time on each later in the chapter, but here is a brief overview. Marrieds. This refers to a man and woman who form a one-flesh union through a covenantal vow — to God, to one another, and to the larger community — to permanently, freely, faithfully, and fruitfully love one another. Adam and Eve provide the clearest biblical model for this. As a one-flesh couple, they were called by God to take initiative to “be fruitful . . . fill the earth and subdue it” (Genesis 1:28). Singles. Scripture teaches that human beings are created for intimacy and connection with God, themselves, and one another. Marriage is one framework in which we work this out; singleness is another. While singleness may be voluntarily chosen or involuntarily imposed, temporary or long-term, a sudden event or a gradual unfolding, Christian singleness can be understood within two distinct callings: • Vowed celibates. These are individuals who make lifelong vows to remain single and maintain lifelong sexual abstinence as a means of living out their commitment to Christ. They do this freely in response to a God-given gift of grace (Matthew 19:12). Today, we are perhaps most familiar with vowed celibates as nuns and priests in the Roman Catholic or Orthodox Church. These celibates vow to forgo earthly marriage in order to participate more fully in the heavenly reality that is eternal union with Christ.6 • Dedicated celibates. These are singles who have not necessarily made a lifelong vow to remain single, but who choose to remain sexually abstinent for as long as they are single. Their commitment to celibacy is an expression of their commitment to Christ. Many desire to marry or are open to the possibility. They may have not yet met the right person or are postponing marriage to pursue a career or additional education. They may be single because of divorce or the death of a spouse. The apostle Paul acknowledges such dedicated celibates in his first letter to the church at Corinth (1 Corinthians 7). Understanding singleness and marriage as callings or vocations must inform our self-understanding and the outworking of our leadership. Our whole life as a leader is to bear witness to God’s love for the world. But we do so in different ways as marrieds or singles. Married couples bear witness to the depth of Christ’s love. Their vows focus and limit them to loving one person exclusively, permanently, and intimately. Singles — vowed or dedicated — bear witness to the breadth of Christ’s love. Because they are not limited by a vow to one person, they have more freedom and time to express the love of Christ to a broad range of people. Both marrieds and singles point to and reveal Christ’s love, but in different ways. Both need to learn from one another about these different aspects of Christ’s love. This may be a radically new concept for you, but stay with me. God intends this rich theological vision to inform our leadership in ways few of us may have considered. Before exploring the connections between leadership and marriage or singleness, it’s important to understand the way marriage and singleness are commonly understood in standard practice among leaders today.

Early on it is clear that Addie has a rebellious streak, joining the library group and running away to Rockport Lodge. Is Addie right to disobey her parents? Where does she get her courage? 2. Addie’s mother refuses to see Celia’s death as anything but an accident, and Addie comments that “whenever I heard my mother’s version of what happened, I felt sick to my stomach.” Did Celia commit suicide? How might the guilt that Addie feels differ from the guilt her mother feels? 3. When Addie tries on pants for the first time, she feels emotionally as well as physically liberated, and confesses that she would like to go to college (page 108). How does the social significance of clothing and hairstyle differ for Addie, Gussie, and Filomena in the book? 4. Diamant fills her narrative with a number of historical events and figures, from the psychological effects of World War I and the pandemic outbreak of influenza in 1918 to child labor laws to the cultural impact of Betty Friedan. How do real-life people and events affect how we read Addie’s fictional story? 5. Gussie is one of the most forward-thinking characters in the novel; however, despite her law degree she has trouble finding a job as an attorney because “no one would hire a lady lawyer.” What other limitations do Addie and her friends face in the workforce? What limitations do women and minorities face today? 6. After distancing herself from Ernie when he suffers a nervous episode brought on by combat stress, Addie sees a community of war veterans come forward to assist him (page 155). What does the remorse that Addie later feels suggest about the challenges American soldiers face as they reintegrate into society? Do you think soldiers today face similar challenges? 7. Addie notices that the Rockport locals seem related to one another, and the cook Mrs. Morse confides in her sister that, although she is usually suspicious of immigrant boarders, “some of them are nicer than Americans.” How does tolerance of the immigrant population vary between city and town in the novel? For whom might Mrs. Morse reserve the term Americans? 8. Addie is initially drawn to Tessa Thorndike because she is a Boston Brahmin who isn’t afraid to poke fun at her own class on the women’s page of the newspaper. What strengths and weaknesses does Tessa’s character represent for educated women of the time? How does Addie’s description of Tessa bring her reliability into question? 9. Addie’s parents frequently admonish her for being ungrateful, but Addie feels she has earned her freedom to move into a boardinghouse when her parents move to Roxbury, in part because she contributed to the family income (page 185). How does the Baum family’s move to Roxbury show the ways Betty and Addie think differently from their parents about household roles? Why does their father take such offense at Herman Levine’s offer to house the family? 10. The last meaningful conversation between Addie and her mother turns out to be an apology her mother meant for Celia, and for a moment during her mother’s funeral Addie thinks, “She won’t be able to make me feel like there’s something wrong with me anymore.” Does Addie find any closure from her mother’s death? 11. Filomena draws a distinction between love and marriage when she spends time catching up with Addie before her wedding, but Addie disagrees with the assertion that “you only get one great love in a lifetime.” In what ways do the different romantic experiences of each woman inform the ideas each has about love? 12. Filomena and Addie share a deep friendship. Addie tells Ada that “sometimes friends grow apart. . . . But sometimes, it doesn’t matter how far apart you live or how little you talk—it’s still there.” What qualities do you think friends must share in order to have that kind of connection? Discuss your relationship with a best friend. Enhance

No words need be wasted over the fact that all these narcotics are harmful. The question whether even a small quantity of alcohol is harmful or whether the harm results only from the abuse of alcoholic beverages is not at issue here. It is an established fact that alcoholism, cocainism, and morphinism are deadly enemies of life, of health, and of the capacity for work and enjoyment; and a utilitarian must therefore consider them as vices. But this is far from demonstrating that the authorities must interpose to suppress these vices by commercial prohibitions, nor is it by any means evident that such intervention on the part of the government is really capable of suppressing them or that, even if this end could be attained, it might not therewith open up a Pandora's box of other dangers, no less mischievous than alcoholism and morphinism. Whoever is convinced that indulgence or excessive indulgence in these poisons is pernicious is not hindered from living abstemiously or temperately. This question cannot be treated exclusively in reference to alcoholism, morphinism, cocainism, etc., which all reasonable men acknowledge to be evils. For if the majority of citizens is, in principle, conceded the right to impose its way of life upon a minority, it is impossible to stop at prohibitions against indulgence in alcohol, morphine, cocaine, and similar poisons. Why should not what is valid for these poisons be valid also for nicotine, caffeine, and the like? Why should not the state generally prescribe which foods may be indulged in and which must be avoided because they are injurious? In sports too, many people are prone to carry their indulgence further than their strength will allow. Why should not the state interfere here as well? Few men know how to be temperate in their sexual life, and it seems especially difficult for aging persons to understand that they should cease entirely to indulge in such pleasures or, at least, do so in moderation. Should not the state intervene here too? More harmful still than all these pleasures, many will say, is the reading of evil literature. Should a press pandering to the lowest instincts of man be allowed to corrupt the soul? Should not the exhibition of pornographic pictures, of obscene plays, in short, of all allurements to immorality, be prohibited? And is not the dissemination of false sociological doctrines just as injurious to men and nations? Should men be permitted to incite others to civil war and to wars against foreign countries? And should scurrilous lampoons and blasphemous diatribes be allowed to undermine respect for God and the Church? We see that as soon as we surrender the principle that the state should not interfere in any questions touching on the individual's mode of life, we end by regulating and restricting the latter down to the smallest detail. The personal freedom of the individual is abrogated. He becomes a slave of the community, bound to obey the dictates of the majority. It is hardly necessary to expatiate on the ways in which such powers could be abused by malevolent persons in authority. The wielding, of powers of this kind even by men imbued with the best of intentions must needs reduce the world to a graveyard of the spirit. All mankind's progress has been achieved as a result of the initiative of a small minority that began to deviate from the ideas and customs of the majority until their example finally moved the others to accept the innovation themselves. To give the majority the right to dictate to the minority what it is to think, to read, and to do is to put a stop to progress once and for all. Let no one object that the struggle against morphinism and the struggle against "evil" literature are two quite different things. The only difference between them is that some of the same people who favor the prohibition of the former will not agree to the prohibition of the latter.

Gross was a habitué of the decadent bohemian café society of Munich’s Schwabing district—a kind of early-twentieth-century Haight-Ashbury—and embraced the radical social ideas prevalent in Monte Verità, the “Mountain of Truth,” an early alternative community established in Ascona, Switzerland, in 1900, where as the historian Martin Green argued, “the counterculture began.”15 Notables such as Hermann Hesse, Rudolf Steiner, Isadora Dun-can, and many more made the trek to Monte Verità to take the nature cure, practice nudity (not Steiner), meditate, grow their own vegetables, enjoy “free love,” and in general cast off the ills of an increasingly mechanized society. Gross was initially drawn to psychoanalysis because, with its emphasis on the dangers of sexual repression, it seemed a potent weapon against authoritarianism.

This discussion of war then lays the foundation for an understanding of change as a process and as an essential component of military affairs. Militaries must change to cope with the changing environment in which they function. The U.S. Army has a robust process to guide change in its combat developments community. Change is also present in the business world, as industry seeks a competitive advantage in order to survive and prosper. The present transformation initiatives in the U.S. Department of Defense seek to maintain the U.S. dominance in military capability in the world and to exploit the opportunities afforded by new technologies and concepts of organization and warfare that use those technologies. The future of military requirements remain a challenge to define. The transformation process tries to define that future and the capabilities needed in order to maintain the security of the United States. Yet enemies of the United States and its allies also seek to predict and mold this future to their advantage. The rise of Islamic fundamentalists or radicalism has changed the global security environment. Western nations must prepare to defeat this threat that is not really new but has risen to new levels of ferocity and lethality. Regardless of the changes in technology, organizational and operational concepts, and external or internal threats, people remain a constant as the crucial element in war. People make decisions to use military and other elements of national power to impose the will of a nation on another group or nations. People also comprise the military services and man the component systems within the services. Any study of war and warfare must address the impact that people make on the conduct of war and the effects of war on people. The political process always includes people. To paraphrase Carl von Clausewitz, war is a continuation of that political process. Leaders who make a decision to fight and those who lead those soldiers, sailors, airmen, and marines into battle must not forget that people implement those decisions and are the object of any offense or defense. Protecting the citizens of the United States is why the nation maintains military forces.

(1) “Yahweh’s initial design for his people is deliverance;” (2) “Yahweh’s design is to form a godly community;” (3) “Yahweh’s intention is that there be an on-going relationship with his people;” (4) “Yahweh’s intention for his people is that they enjoy the good life.”22

THE MEANS OF GOSPEL RENEWAL While the ultimate source of a revival is the Holy Spirit, the Spirit ordinarily uses several “instrumental,” or penultimate, means to produce revival. EXTRAORDINARY PRAYER To kindle every revival, the Holy Spirit initially uses what Jonathan Edwards called “extraordinary prayer” — united, persistent, and kingdom centered. Sometimes it begins with a single person or a small group of people praying for God’s glory in the community. What is important is not the number of people praying but the nature of the praying. C. John Miller makes a helpful and perceptive distinction between “maintenance” and “frontline” prayer meetings.1 Maintenance prayer meetings are short, mechanical, and focused on physical needs inside the church. In contrast, the three basic traits of frontline prayer are these: 1. A request for grace to confess sins and to humble ourselves 2. A compassion and zeal for the flourishing of the church and the reaching of the lost 3. A yearning to know God, to see his face, to glimpse his glory These distinctions are unavoidably powerful. If you pay attention at a prayer meeting, you can tell quite clearly whether these traits are present. In the biblical prayers for revival in Exodus 33; Nehemiah 1; and Acts 4, the three elements of frontline prayer are easy to see. Notice in Acts 4, for example, that after the disciples were threatened by the religious authorities, they asked not for protection for themselves and their families but only for boldness to keep preaching! Some kind of extraordinary prayer beyond the normal services and patterns of prayer is always involved.

If synagogues would reconceptualize their venue as a third place, they would feel more like a welcoming home in all aspects of their operations.21 Reenvisioning the synagogue venue in this way is not a far stretch in imagination, as “home,” or bayit, precedes the three primary functions of synagogues (beit kenesset, beit midrash, beit tefillah). This shift in thinking can cause profound changes in how synagogues relate to people on an individual level, how they approach the diversity of today's Jewish community, and how they seek to relate to their broader environment. For example, in contrast to the above mission and vision statements, a synagogue that sees itself as third place might have the following mission and vision: The mission of Temple XX is to enable members and seekers to experience Judaism in a community that offers compelling meaning to today's big and small questions of life from a Jewish perspective. Temple XX broadens and deepens opportunities for all—young and old, Jewish and non-Jewish, religious and secular, learned and just learning, committed and seeking—to find and create a welcoming home. By realigning outdated organizational thinking with relevant frameworks for building Jewish community, Temple XX's initiatives reach out to those beyond the core synagogue community. A synagogue that reenvisions itself as a third place might have a vision statement that reads: Our synagogue aspires to become a place of relevance, where people will want to experience the joy of community and be inspired by enduring Jewish values. Between a hectic home life and a pressured work environment, our synagogue will be the Jewish place where people renew their minds and spirits and create rewarding Jewish connections.

A new church in the community usually leads existing churches to face this issue of kingdom-mindedness. New churches typically draw most of their new members from the ranks of the unchurched, but they will also attract some people from existing churches. When we lose two to three families to a church that is bringing in a hundred new people who weren’t going to any other church before, we have a choice! We must ask ourselves, “Are we going to celebrate the new people the kingdom has gained through this new church, or are we going to bemoan and resent the families we lost to it?” In other words, our attitude to new church development is a test of whether our mind-set is geared to our own institutional turf or to the overall health and prosperity of the kingdom of God in the city. Any church that bemoans its own small losses instead of rejoicing in the larger gains of the kingdom is betraying its narrow interests. Yet the benefits of new church planting to older congregations can be great, even if that benefit is not initially obvious.4

With the DRC, DARPA is asking the robotics community to build and demonstrate high-functioning humanoid robots by the end of 2014. According to an initial specification supplied by the agency, they will have to be able to drive a utility vehicle, remove debris blocking an entryway, climb a ladder, close a valve, and replace a pump.34

For Penina Mezei petrify motive in folk literature stems from ancient, mythical layers of culture that has undergone multiple transformations lost the original meaning. Therefore, the origin of this motif in the narrative folklore can be interpreted depending on the assumptions that you are the primary elements of faith in Petrify preserved , lost or replaced elements that blur the idea of integrity , authenticity and functionality of the old ones . Motif Petrify in different genres varies by type of actor’s individuality, time and space, properties and actions of its outcome, the relationship of the narrator and singers from the text. The particularity of Petrify in particular genres testifies about different possibilities and intentions of using the same folk beliefs about transforming, says Penina Mezei. In moralized ballads Petrify is temporary or eternal punishment for naughty usually ungrateful children. In the oral tradition, demonic beings are permanently Petrifying humans and animals. Petrify in fairy tales is temporary, since the victims, after entering into the forbidden demonic time and space or breaches of prescribed behavior in it, frees the hero who overcomes the demonic creature, emphasizes Mezei. Faith in the power of magical evocation of death petrifaction exists in curses in which the slanderer or ungrateful traitor wants to convert into stone. In search of the magical meaning of fatal events in fairy tales, however, it should be borne in mind that they concealed before, but they reveal the origin of the ritual. The work of stone - bedrock Penina Mezei pointed to the belief that binds the soul stone dead or alive beings. Penina speaks of stone medial position between earth and sky, earth and the underworld. Temporary or permanent attachment of the soul to stone represents a state between life and death will be punished its powers cannot be changed. Rescue petrified can only bring someone else whose power has not yet subjugated the demonic forces. While the various traditions demons Petrifying humans and animals, as long as in fairy tales, mostly babe, demon- old woman. Traditions brought by Penina Mezei , which describe Petrify people or animals suggest specific place events , while in fairy tales , of course , no luck specific place names . Still Penina spotted chthonic qualities babe, and Mezei’s with plenty of examples of comparative method confirmed that they were witches. Some elements of procedures for the protection of the witch could be found in oral stories and poems. Fairy tales keep track of violations few taboos - the hero , despite the ban on the entry of demonic place , comes in the woods , on top of a hill , in a demonic time - at night , and does not respect the behaviors that would protect him from demons . Interpreting the motives Petrify as punishment for the offense in the demon time and space depends on the choice of interpretive method is applied. In the book of fairy tales Penina Mezei writes: Petrify occurs as a result of unsuccessful contact with supernatural beings Petrify is presented as a metaphor for death (Penina Mezei West Bank Fairytales: 150). Psychoanalytic interpretation sees in the form of witches character, and the petrification of erotic seizure of power. Female demon seized fertilizing power of the masculine principle. By interpreting the archetypal witch would chthonic anima, anabaptized a devastating part unindividualized man. Ritual access to the motive of converting living beings into stone figure narrated narrative transfigured magical procedures some male initiation ceremonies in which the hero enters into a community of dedicated, or tracker sacrificial rites. Compelling witches to release a previously petrified could be interpreted as the initiation mark the conquest of certain healing powers and to encourage life force, highlights the Penina.

Though everything that was not in the ark was destroyed (Genesis 7:21-23), the ultimate goal of the flood was not to destroy all life but to destroy the stranglehold of sin ... the flood did not aim to wipe out creation but to preserve it ... Destroying all creation would have signified the defeat of the Creator ... Not even the initial sin of Adam and Eve had derailed his plan, for he had immediately announced the future coming of the Saviour to crush the devil and bring in a new community that would celebrate his glory (Genesis 3:15).

The Original Cell of Social Life “The family is the original cell of social life. It is the natural society in which husband and wife are called to give themselves in love and in the gift of life. Authority, stability, and a life of relationships within the family constitute the foundations for freedom, security, and fraternity within society. The family is the community in which, from childhood, one can learn moral values, begin to honor God, and make good use of freedom. Family life is an initiation into life in society.” — Catechism of the Catholic Church, 2207

People keep asking me what they can do to help Japan. And while I am all about donations, spreading the word, organizing charity events and the like, I realize not everyone has money to give—and no one seems to have the power to stop the media from sensationalizing the stories while ignoring the victims. To support Japan, what I would say is this: Simply do what you do every day, but do it better. Go to school or to work but with passion and energy. Engage your neighbors or community but with more sympathy and compassion than you ever have. Let these historic moments move you, inspire you and invigorate you for as long as the feeling lasts because, believe me, that initial adrenaline and humanitarian solidarity will wear off. Ride it as long as you can. Let it make you be a better person, and let it wake you up from the complacency in your life.

The teachers found that the writing-in-place experience, with stimulation derived from historical photos, videos about quarrying, and first-hand explorations of the cemetery and quarry, tended to increase the volume and quality of the students’ writing. This finding resonates with findings from many other place- and community-based education initiatives.

many forces in the social, cultural, and physical environment conspire against such change (Institute of Medicine, 2000, p. 4). It is therefore essential for a successful prevention initiative to be comprehensive; it must address the environmental as well as individual

Primary prevention requires a shift from a focus on programs to a focus on more far-reaching prevention initiatives and from a focus on the individual to a focus on the environment.

By bringing community members into the school, forming partnerships with local organizations, initiating joint planning activities, grounding curriculum in local knowledge and issues, becoming curriculum designers, giving students the chance to create knowledge, nurturing their agency and voice, and linking children and youth to adults outside the school, it becomes possible for schools to become vital centers of community learning and activity, institutions worthy of both children’s attention and adults’ support.

Hoch points out that it is an easy mistake to allow these community- and place-based education initiatives

Stonehenge dates to 2500 BC, and was built by a developed agricultural society. The structures at Göbekli Tepe are dated to about 9500 BC, and all available evidence indicates that they were built by hunter-gatherers. The archaeological community initially found it difficult to credit these findings, but one test after another confirmed both the early date of the structures and the pre-agricultural society of their builders. The capabilities of ancient foragers, and the complexity of their cultures, seem to be far more impressive than was previously suspected.

Peasants, in the villages around Czernovitz, massacred the Jews in their communities. In town, looters broke into apartments, that had been left by the Russians as well as by those who had fled with them. In a day or two German troops came and hastened further East, for they routed the Soviet army in an unexpected way. The initial Russian defeat was due to the element of surprise, of disorganization and partly because many refused to fight and deserted in droves and greeted the Germans as saviors. They had hated communism all along.

shifts is participatory learning. Participatory learning includes the many ways that learners (of any age) use new technologies to participate in virtual communities where they share ideas, comment on one another's projects, and plan, design, implement, advance, or simply discuss their practices, goals, and ideas together. This method of learning has been promoted both by HASTAC and by the John D. and Catherine T. MacArthur Foundation's Digital Media and Learning Initiative. Participatory learning begins from the premise that new technologies are changing how people of all ages learn, play, socialize, exercise judgment, and engage in civic life. Learning environments-peers, family, and social institutions (such as schools, community centers, libraries, museums, even the playground, and so on)-are changing as well. The concept of participatory learning

We are part of the natural world and evolved within its embrace. This understanding is perhaps as ancient as humanity itself. Giving children the gift of knowing nature as their home, of feeling themselves as part of the web of life is an invaluable life resource for exploring their inner self and for developing their ability to act in this world and on its behalf. It is perhaps our culture’s break with nature, the viewing of our planet as nothing more than a collection of things to be exploited and discarded, that has brought us to this time of crisis. And perhaps more than anything else, this time of turmoil and transformation calls for a rediscovery of humanity’s place within the earth community. This revisioning of our relationship with life on earth, rooted in indigenous wisdom and shaped for contemporary times, is perhaps the cornerstone of the human initiation and evolution being called for today. For children to discover their place within the natural world, to grow their connection with it, has everything to do with their ability to remain grounded in turbulent times, everything to do with their being able to grow their vision and play their part in this upcoming transition.